P9fcs 


STATEMENT 


OF   THE    DIFFICULTIES    BETWEEN 


THE  DIOCESE   OF  NORTH  CAROLINA 


AND 


DR.  IVES,  Lately  Bishop  of  said  Diocese. 


PREPARED  BY  A  COMMITTEE  APPOINTED  BY  THE  CONVENTION 

OF  1853. 


Fayette  ville: 

PRINTED  BY  EDWARD  J.  HALE  &  SON. 
1853. 


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W$t  Htfcrarp 

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Unibersiit  j>of  i?orti)  Carolina 


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STATEMENT 


OF  THE   DIFFICULTIES   BETWEEK 


THE  DIOCESE  OF  NORTH  CAROLINA 


AN'D 


DR.  I  YES,  Lately  Bishop  of  said  Diocese. 


PREPARED  BY  A  COMMITTEE  APPOINTED  BY  THE  CONVENTION 

OF  1853. 


Fayette ville: 

PRINTED  BY  EDWARD  J.  HALE  &  SON, 

1853. 


At  a  Convention  of  the  Protestant  Episcopal  Church  in  the 
Diocese  of  North  Carolina,  held  in  the  city  of  Raleigh,  May  27, 
1853,  the  following  resolution  was  adopted^ 

"Resolved,  That  a  committee  of  three  Clergymen  and  two 
Laymen  be  appointed,  with  instructions  to  draw  up  a  detailed 
statement  of  the  difficulties  between  Dr.  Ives,  lately  Bishop  of 
this  Diocese,  and  the  said  Diocese;  and  that  they  deliver  the 
same  to  the  Delegates  from  this  Diocese  to  the  next  General 
Convention  of  the  Protestant  Episcopal  Church  of  the  United 
■States,  to  be  by  them  laid  before  the  said  General  Convention; 
and  also  that  a  copy  of  the  said  statement  be  published  with  the 
•Journals  of  this  Convention." 

In  pursuance  of  the  above  resolution,  the  Committee  have 
drawn  up  the  following  Statement,  to  be  laid  before  the  Gene- 
ral Convention  of  the  Protestant  Episcopal  Church,  to  be  held 
in  the  city  of  New  York  on  the  fifth  day  of  October,  in  the  year 
•of  our  Lord  one  thousand  eight  hundred  and  fifty-three. 


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STATEMENT. 


At  a  Convention  of  the  Diocese  of  North  Carolina,  held  in 
the  town  of  Salisbury,  Rowan  county,  beginning  on  May  the 
24th,  1849,  the  committee  on  the  State  of  the  Church  deplored 
the  "existence  of  great  agitation  and  alarm,  arising  from  the 
impression  that  doctrines  had  been  preached,  not  in  accordance 
with  the  Liturgy  and  Articles  of  the  Church,  and  that  ceremo- 
nies and  practices  had  been  introduced,  either  unauthorised  by 
the  customs  of  the  Church,  or  in  plain  violation  of  its  Kubricks." 

The  particular  causes  of  the  agitation  and  alarm  spoken  of  by 
the  committee  in  these  general  terms  were  as  follows: — 

It  was  supposed  that  Bishop  Ives  himself  had,  in  a  "Pastoral 
on  the  Priestly  Office,"  published  previous  to  the  Convention  of 
1849; — in  a  pamphlet  entitled  "The  Voice  of  the  Anglican 
Church,"  and  advertised  as  edited  by  the  Bishop  of  North  Ca- 
rolina;— and  in  seven  sermons  preached  in  various  parts  of  the 
Diocese,  and  published  after  the  Convention  of  1S49  under  the 
title  of  "The  Obedience  of  Faith,"  inculcated  the  doctrine  of 
private  confession  and  absolution  as  taught  by  the  Church  of 
Rome;  that  he  had  induced  some  of  his  Clergy  to  teach  the 
same  doctrine;  that  he  had,  in  conversation  at  least  if  not  in 
public  preaching,  declared  his  belief  in  the  Romish  doctrine  of 
Transubstantiation;  that  he  had  pronounced  our  Church  in  a 
state  of  schism;  and  that  his  influence  was  producing  injurious 
effects  on  the  Church  by  the  spreading  of  these  errors  both  a- 
mong  the  Clergy  and  the  Laity.  That  there  had  been  instituted 
by  him  a  secret  society  termed  "The  Society  of  the  Holy  Cross," 
whose  object  and  rules,  though  then  unknown,  were  feared  to 
be  inimical  to  the  laws  and  spirit  of  the  Church.  That  at  Yal- 
le  Crucis,  a  missionary  station  in  the  western  part  of  the  State, 
there  existed  a  practice  of  frequently  reserving  the  consecrated 
bread  in  a  pix  on  the  communion  table,  for  the  purpose  of  pri- 
vately receiving  the  same;  that  prayers  to  saints  and  angels, 
and  prayers  for  the  dead,  had  been  taught  the  pupils  at  this  in- 


6 

stitution;  and  that  these  things  had  been  practised  without  the 
disapprobation,  if  not  with  the  sanction,  of  the  Bishop.  That 
in  other  parts  of  the  Diocese,  ceremonies  were  beginning  to  be 
introduced  which,  though  in  some  cases  they  might  be  of  little 
moment  in  themselves,  were  looked  on  as  designed  at  that  time, 
and  under  existing  circumstances,  to  be  introductory  of  practi- 
ces and  teachings  of  Romish  tendency,  and  that  these  things 
had  been  don<c  with  the  knowledge,  if  not  with  the  consent,  of 
the  Bishop. 

How  far  these  apprehensions  were  well  founded,  will  be  seen, 
partly  from  the  publications  mentioned  above,  and  partly  from 
documents  to  be  presently  introduced  into  this  statement. 

The  committee  on  the  State  of  the  Church  in  1849,  further 
observed,  "that  as  it  was  not  their  business  to  say,  they  did  not 
say,  whether  or  not  such  doctrines  had  been  preached  or  such 
practices  introduced,  but  they  stated  it  as  their  full  conviction, 
that  the  far  greater  part  of  the  clergy  were  entirely  opposed  to 
any  such  departure  from  the  doctrines  of  the  Church;  that  they 
desired  no  ceremonies  unauthorised  by  the  customs  of  the 
Church,  and  were  still  less  tolerant  of  such  as  violated  the  Ru- 
bricks."  With  respect  to  the  Society  of  the  Holy  Cross,  the 
committee  added,  ''that  they  had  assurance  on  which  they  en- 
tirely relied,  that  no  such  society  was  at  that  time  in  existence 
in  the  Diocese." 

The  Bishop,  responding  to  this  report,  sent  by  one  of  his  Cler- 
gy, as  he  was  confined  to  his  room  by  sickness,  the  following 
Charge  to  the  Clergy: — 

"Brethren  of  the  Clergy: — In  the  Report  on  the  State  of 
the  Church,  made  by  members  of  your  Order,  reference  is  made 
to  excitement  in  the  Diocese,  growing  out  of  the  idea  that  doc- 
trinces  are  promulged,  and  practices  encouraged  among  us, 
more  or  less  repugnant  to  the  authorised  doctrines  and  usages 
of  our  branch  of  the  Church.  As  these  doctrines  and  practices 
are  not  specified,  your  Bishop  can  address  you  only  in  general 
fcerms.  But  he  does,  by  way  of  charge,  hereby  address  you,  and 
authorise  you,  when  you  return  to  your  several  parishes,  to  as- 
sure your  people,  that  no  efforts  shall  be  wanting  on  his  part, 
so  long  as  God  shall  give  him  jurisdiction  in  North  Carolina,  to 
hinder  the  inculcation  of  any  doctrine  or  the  introduction  of  any 


practice — come  from  whatever  quarter  it  may — not  in  strict  ac- 
cordance with  the  Liturgy  of  our  Church,  as  illustrated  and  de- 
fined by  those  standards  of  interpretation  authorised  by  the 
Church  itself. 

In  respect  to  a  particular  question,  which  has  agitated  the 
Diocese  of  late, — the  question  of  auricular  confession,. — I  may 
here  express  my  conviction,  that  the  Book  of  Common  Prayer, 
our  standard  of  doctrine,  discipline,  and  worship,  does  not  au- 
thorise any  Clergyman  of  this  Church  to  enforce  such  confession 
as  necessary  to  salvation,  and  that  the  only  confession  which  it 
authorises,  is  the  voluntary  confession  of  the  penitent  in  accord- 
ance with  the  exhortation  in  the  Office  for  the  Holy  Communion, 
(Signed,)  «.L.  S.  IYES,  Bishop  of  N".  C." 

Of  this  Charge  of  the  Bishop,,  the  Convention,  expressed 
their  approbation  by  the  following  preamble  and  resolution: — 

"Whereas,  in  the  Report  of  the  committee  on  the  State  of  the 
Church,  mention  is  made  of  certain  rumors  of  doctrines  and 
practices  not  in  accordance  with  the  principles-  of  the  Protestant 
Episcopal  Church:  and  whereas,  while  in  the  opinion  of  this 
Convention,. the  Church  encourages  her  members  to  seek,  when- 
ever necessary,,  the  godly  counsel  and  advice  of  her  pastors,  yet 
she  no  where  requires  the  practice  of  auricular  confession  and 
private  absolution:  And  whereas,  im  the  language  of  the  late' 
Bishop  Hobart,  the  Church  of  Home  makes  auricular  confession- 
to  the  Priest,  by  every  individual,  of  all  his  sins-  of  thought,, 
word  and  deed,,  an  indispensable  condition  of  forgiveness — the1 
Churchman  justly  deems  auricular  confession  and  private  abso* 
lution,  an  encroachment  on  the  rights  of  conscience — an  inva- 
sion of  the  prerogative  of  the  Searcher  of  hearts — and  with  some 
exceptions,  hostile  to  domestic  and  social  happiness,,  and  licen- 
tious and  corrupting  in  its  tendency.  And,  whereas,  a  commu- 
nication from  the  Eight  Rev.  Bishop  of  this  Diocese  has  been 
made  to  the  Clergy  during,  this  Convention,  expressing  his 
views,  which  this  Convention  have  heard  with  great  satisfaction, 
and  to  which  they  desire  to  give  extended  circulation.  Therefore., 

Resolved,  That  1,000  copies  of  the  Report  of  the  Committee 
on  the  State  of  the  Church,  together  with  the  charge  of  the 
Bishop,  and  this  preamble,,  be  published  in  pamphlet  form  and. 
distributed  by  the  secretary  to  the  different  parishes,. 


In  returning  from  the  Salisbury  Convention,  several  of  the 
clergy  were  made  acquainted  with  a  manual  of  devotion  given 
to  the  pupils  at  Valle  Crucis,  in  which  were  introduced — 1. 
The  'Hail  Mary',  the  salutation  to  the  blessed  Virgin,  so  com- 
mon in  books  of  Romish  devotion.  2.  The  following  prayer  to 
the  guardian  angel:  "Oh!  blessed  angel,  to  whose  care  I  am 
committed  by  God's  mercy; — enlighten,  defend,  and  govern  me 
through  all  my  life,  and  to  the  hour  of  my  death.  Amen."  3. 
The  following  prayer  for  the  dead:  "Bless  the  dead  in  Christ,. 
grant  them  a  remission  of  sins,  and  a  peaceful  rest  in  Thee." 

The  knowledge  of  the  existence  of  such  a  manual  occasioned 
great  displeasure  and  apprehension  among  the  clergy  who  were 
made  acquainted  with  its  contents;  and  produced  from  at  least 
two  of  them  a  correspondence  with  the  Bishop,  in  which,  they 
strongly  remonstrated  with  him  for  having  permitted,  if  not 
sanctioned,  the  use  of  such  devotions  in  an  institute  for  youth 
that  was  immediately  and  especially  under  his  control.  The 
correspondence  of  one  of  these  clergymen  with  the  Bishop  on 
this  subject  accompanies  this  Statement.     [See  Appendix.]' 

From  this  correspondence  may  be  seen  the  views  entertained 
by  the  Bishop  on  the  one  hand,  and  by  the  generality  of  the 
clergy  on  the  other. 

The  Bishop  soon  made  it  appear  that  he  was  not  satisfied  with, 
the  result  of  the  Salisbury  Convention,  for  in  October  of  the 
same  year  he  set  forth  a  pastoral  letter  to  the  clergy  and  laity 
of  the  diocese  containing  severe  reprehensions  of  the  proceed- 
ings of  the  Convention,  and  especially  of  the  Committee  on  the 
State  of  the  Church.  In  this  pastoral  he  expressly  denied  hav- 
ing made  any  retractation,  and  apparently  reaffirmed  views  and 
teachings  which  had  been  attributed  to  him. 

The  publication  of  this  pastoral  excited  very  great  and  very 
general  surprise  and  dissatisfaction,  and  received  various  an- 
swers both  from  within  and  without  the  diocese. 

In  consequence  of  this  state  of  the  public  mind,  the  Bishop., 
on  the  advice  of  some  of  his  clergy,  requested  a  convocation  of 
the  clergy  on  the  night  preceding  the  Convention  to  be  held  in 
the  town  of  Elizabeth  City  in  May  1850. 

At  this  meeting  of  the  Clergy,  the  Bishop  read  to  them  a  pa- 
per explanatory,  as  he  said,  of  his  views.. 


9 

This  paper,  the  greater  part,  at  least,  of  the  Clergy  present, 
believed  would  not  be  satisfactory  to  the  community.  They 
thought  it  too  obscure,  too  long,  and  too  much  taken  up  with 
quotations  from  others.  A  committee  was  appointed  to  wait  on 
the  Bishop,  and  express  to  him  these  views;  the  committee  in 
addition  requested  that  he  would  be  as  explicit  as  possible,  as 
concise  as  possible,  in  the  setting  forth  of  his  opinions;  and  that 
he  would  especially  declare  what  he  did  not  hold  in  regard  to 
those  points  on  which  the  soundness  of  his  views  had  been  crues- 
tioned.  The  Bishop  then  submitted  to  the  committee  the  fol- 
lowing remarks,  with  which  he  afterwards  concluded  his  An- 
nual Address  to  the  Convention: — 

"For  myself  as  an  individual,  I  have  nothing  to  urge — no- 
thing to  say.  But  as  your  Bishop,  responsible  in  some  sort  at 
least  for  the  truth,  I  feel  bound  to  remove  in  plain  terms  of  de- 
nial, some  misconceptions  which  are  operating  to  hinder  the 
due  effects  of  that  trulh  as  set  forth  in  my  writings,  and  to  keep 
up  agitation  and  distrust  in  the  Diocese. 

"I  neither  teach  nor  hold,  as  some  have  thought,  private  con- 
fession and  absolution,  in  the  Romish  sense.  The  Homish  church 
holds  them  to  be  a  necessary  sacrament  in  themselves,  as  in 
Baptism  and  the  Lord's  Supper.  I  hold  and  teach,  that  our 
branch  of  the  Church  denies  this.  That  Church  makes  them 
obligatory  on  all  her  members.  I  teach  and  hold,  that  our 
Church  does  not,  but  makes  them  an  exception  to  a  general  rule, 
which  general  rule  is  public  confession  and  absolution,  accord- 
ing to  the  forms  of  our  Liturgy.  That  church  obliges  the  priest 
to  see  that  every  communicant  comes  to  them.  I  teach  and 
hold,  that  our  church  leaves  it  with  the  penitent  to  determine 
whether  and  how  far  he  needs  them,  and  does  not  permit  the 
priest  to  do  more  in  bringing  the  penitent  to  them,  than  point 
out  the  dangers  of  self-trust  and  self-delusion,  and  the  benefits 
of  unburdening  the  conscience,  and  of  receiving  the  godly  coun- 
sel and  advice  of  God's  Ministers,  according  to  the  direction  of 
the  exhortation  to  the  Holy  Communion  in  our  Liturgy.  That 
church  holds  to  the  necessity  of  confessing  each  mortal  sin  of 
thought,  word,  and  deed,  to  the  priest.  I  teach  and  hold,  that 
our  church  regards  it  needful  that  each  communicant  should  so 
search  and  examine  his   conscience,   according  to  the  rule  of 


10 

God's  commandments,  as  to  be  able  to  confess  all  heinous  i 
fences  in  will,  word,  or  deed,  to  Almighty  God;  and  that  if  '. 
cannot  by  this  means  "quiet  his  conscience,"  and  come  to  t 
Holy  Communion  "with  a  full  trust  in  God's  mercy,"  he  shi 
open  his  grief  to  some  minister  of  God's  "Word,  that  he  may  c 
tain  his  counsel  and  aid  to  "the  removing  of  all  scruple  ai 
doubtfulness." 

"In  regard  to  Christ's  Real  Presence  in  the  Holy  Eucharii 
I  neither  teach  nor  hold  it,  as  in  the  sense  of  Transubstantiatic 
neither  do  I  teach  or  hold,  as  I  do  not  understand,  how  Chr 
is  there  present,  further  than  that  He  is  not  there  in  a  materi 
but  spiritual  manner — "but  because  spiritual  not  the  less  rea 

"I  do  not  hold  nor  teach,  that  "the  creatures  of  bread  a: 
wine,"  in  the  Holy  Eucharist,  are  to  be,  in  the  meaning  of  t 
28th  Article,  "reserved,  carried  about,  lilted  up,  or  worshipped 

"I  do  not  teach  nor  hold,  that  our  church  allows  any  addn 
ees,  by  way  of  prayer  and  invocation,  to  the  Blessed  Virgin, 
to  any  Saint  or  Angel;  while  I  regard  the  Romish  doctrine 
invocation'  of  Saints,  implying  meritorious  mediation  and  cr 
demned  by  Article  22d,  as  clearly  derogatory  to  Christ,  a: 
derogatory  to  God's  Word. 

"Finally,  I  do  not  teach  nor  hold,  that  our  branch  of  the  ( 
tholic  Church  is,  from  any  cause,  either  in  heresy  or  schism, 
that  she  is  destitute  of  the  true  Sacramental  system." 

The  committee  on  the  State  of  the  Church  express,  in  tin 
Report,  the  great  satisfaction  they  received  from  the  explai 
tions  of  the  Bishop. 

Still,  a  great  portion  at  least  of  the  Convention  were  persm 
ed,  that  the  difficulties  which  had  existed  in  the  Diocese  requ 
ed  a  thorough  investigation,  and  many  of  the  members  had  ( 
termined  to  call  for  a  committee  for  this  purpose.  The  Bish 
being  informed  that  this  would  certainly  be  done,  anticipat 
such  action  by  the  following  communication:- — • 

"Brethren  of  the  Convention:  Aware  that  the  difficult 
in  the  Diocese,  to  which  I  have  alluded  in  my  Address,  si 
threaten  the  peace  of  the  same,  and  being  anxious  to  do  all 
my  power  to  restore  harmony  and  good  will,  I  hereby  ask 
you  a  committee  of  clergymen  and  laymen,  to  investigate 
the  circumstances  connected  therewith,  and  report  to  a  futi 
meeting  of  this  body." 


11 

This  committee  of  Investigation,  consisting  of  three  clergy- 
men and  three  laymen,  was  appointed  by  ballot. 

At  the  Convention  of  1851,  held  in  Fayetteville,  this  commit- 
tee presented,  in  their  Report,  the  result  of  their  investigations, 
containing  evidence  of  very  erroneous  teaching  by  the  Bishop, 
both  in  public  and  private,  in  the  following  particulars: — - 

"1st.  It  was  alleged  that  the  Bishop  stated,  that  he  believed 
the  church  to  be  in  schism;  and  that  he  would  not  be  Bishop 
of  Maryland  for  his  right  arm." 

"2d.  It  was  alleged  that  he  declared  his  purpose  to  appoint  a 
penitentiary  priest  to  visit  the  different  parishes  of  his  Diocese." 

"3d.  It  was  alleged  that  he  declared  he  objects  to  the  pray- 
ers to  the  Yirgin  Mary  or  the  Saints,  not  because  they  are  wrong 
in  themselves,  but  because  they  are  liable  to  abuse." 

"4th.  It  was  alleged  that  the  difficulties  in  the  Diocese  have 
been  caused  by  the  teaching  of  the  Bishop  on  the  subject  of 
Auricular  Confession  and  Absolution." 

"5th.  It  was  alleged  that  these  difficulties  have  been  caused 
by  the  teachings  of  the  Bishop  on  the  subject  of  the  Real  Pres- 
ence in  the  Eucharist;  which  words  were  supposed  to  be  used 
by  him  in  the  Romish  sense." 

"6th.  It  was  alleged  that  the  Bishop's  supposed  connection 
with  the  publication  of  the  pamphlet  known  as  "The  Voice  of 
the  Anglican  Church,"  had  been  one  of  the  causes  of  the  diffi- 
culties in  the  Diocese. 

"7th.  It  was  alleged  that  the  Bishoj)  did  establish  within  this 
Diocese,  the  Order  of  the  Holy  Cross,  and  that  he  did  introduce 
novel  and  unauthorised  customs  and  practices  within  the  same." 

After  the  introduction  of  the  Report  of  the  Investigating  com- 
mittee, a  committee  of  six  clergymen  and  six  laymen  were  ap- 
pointed to  confer  with  the  Bishoj)  on  the  subjects  contained  in 
that  Report.  This  committee,  after  conference  with  the  Bishop, 
reported  as  follows: — - 

"That  the  Bishop  said  to  the  committee,  it  might  be  consid- 
ered humiliating  in  him  to  offer  to  the  committee  the  statement 
he  was  now  about  to  make;  but  a  sense  of  duty,  both  to  himself 
and  to  the  Church,  compelled  him  to  do  so.  That  it  had  been 
at  one  time  a  very  favorite  idea  with  him,  to  bring  about  a  u- 
nion  of  the  Roman,  the  Greek,  the  Anglican,  and  the  American 


12 

churches;  and  that  in  his  zeal  for  catholic  union,  he  had  over- 
looked the  difficulties  in  the  way,  which  lie  was  now  satisfied 
were  insuperable.  That  this  tendency  of  his  mind  towards  a 
union  of  the  churches  had  been  greatly  increased,  and  his  abil- 
ity to  perceive  the  difficulties  in  the  way  had  been  diminished, 
by  a  high  state  of  nervous  excitement,  arising  either  from  bodily 
disease  or  from  a  constitutional  infirmity.  That  in  the  pursuit 
of  this  favorite  idea,  he  had  been  insensibly  led  into  the  adop- 
tion of  opinions  on  matters  of  doctrine,  and  to  a  public  teaching 
of  them,  of  the  impropriety  of  which  he  was  now  fully  satisfied; 
and  "upon  a  review  of  those  opinions,  wonders  that  he  should 
ever  have  entertained  them.  That  this  change  in  his  views  has 
been  brought  about  in  part  by  a  return  to  a  more  healthy  con- 
dition of  mind  and  body,  but  mainly  from  having  perceived  the 
tendency  of  those  doctrines  to  the  Church  of  Rome,  as  sad  ex- 
perience has  shown  in  the  cases  of  Arch-deacon  Manning  and 
others.  That  among  the  effects  of  his  desire  to  bring  about  this 
union  of  the  churches,  he  was  induced  to  tolerate  the  Romish 
notion  of  the  'Invocation  of  Saints,'  as  expressed  in  his  letter  to 
the  Rev.  C.  F.  McRae,  which  expression  he  now  retracts  and 
would  denounce  as  strongly  as  any  one.  That  on  the  subject  of 
Auricular  Confession  and  Absolution,  whatever  extravagancies 
of  opinion  or  expression  he  may  have  heretofore  indulged,  he 
now  holds  that  confession  to  a  Priest  is  not  necessary  to  salva- 
tion; and  that  he  does  not  believe  in  judicial  absolution,  or  the 
power  of  .the  priest  to  forgive  sins.  Nor  does  he  hold  that  the 
absolution  recognised  by  the  Protestant  Episcopal  Church  is 
merely  declaratory,  but  that  the  priest  is  therein  an  instrument 
through  whom  pardon  is  transmitted  to  the  penitent,  while  its 
efficacy  does  not  in  any  degree  depend  upon  the  volition  or  in- 
tention of  the  priest.  That  absolution  is  not  essentially  neces- 
sary to  the  forgiveness  of  sins,  but  that  it  is  important  when 
practicable  to  obtain  absolution  as  contained  in  the  ritual  of  our 
church,  which  is  the  only  absolution  that  he  holds  proper,  ex- 
cept in  those  cases  in  which  that  is  impracticable.  That  he  had 
at  one  time,  under  the  influences  before  mentioned,  entertained 
doubts  whether  our  branch  of  the  church  was  not  in  a  state  of 
schism.  That  he  had  never  gone  so  far  as  to  believe  that  it  was, 
but  merely  entertained  doubts.     He  was  now  satisfied  beyond 


13 

a  doubt  that  she  was  not  in  schism.  That  he  had  never  held 
the  doctrine  of  the  real  presence  in  the  Holy  Communion  as  sy- 
nonymous with  Transubstantiation,  but  on  the  contrary  had  al- 
ways abhorred  it.  He  admitted  that  on  a  review  of  some  of  his 
writings,  he  had  become  satisfied  that  he  had  exposed  himself 
to  misconstruction  by  the  use  of  the  term  Real  Presence,  which 
was  in  the  Romish  sense  synonymous  with  Transubstantiation. 
But  in  the  use  of  the  term  Real  Presence,  he  had  in  his  mind 
only  the  spiritual  presence  of  Christ.  That  the  term  spiritual 
presence  was  the  only  one  proper  to  be  used,  as  the  general  ex- 
pression real  presence  was,  in  the  present  state  of  the  Christian 
world,  liable  to  be  understood  as  asserting  Christ's  bodily  pre- 
sence in  the  Eucharist — being  used  by  the  Romish  Church  to 
express  its  idea  of  Transubstantiation.  And  that  the  spiritual 
presence  of  Christ  in  the  Eucharist  is  all  that  our  Church  teaches, 
and  would  recommend  the  use  of  that  expression  instead  of  real 
presence. 

"With  regard  to  the  publication  of  the  Tract  called  'The  voice 
of  the  Anglican  Church,"  the  Bishop  says  that  he  had  nothing 
to  do  with  its  compilation;  but  learning  while  in  New  York  that 
such  a  compilation  had  been  made  by  two  clergymen  in  whom 
he  had  entire  confidence,  he  determined,  without  verifying  the 
quotations,  to  have  it  published  as  an  appendix  to  his  volume 
of  Sermons.  But  that  when  he  had  ascertained  its  true  charac- 
ter, he  immediately  countermanded  its  publication,  and  now 
regrets  ever  having  had  any  thing  to  do  with  it. 

"With  regard  to  the  Order  of  the  Holy  Cross,  the  Bishop 
states— That  no  such  Order  is  now  in  existence,  nor  has  been 
since  the  Salisbury  Convention.  That  from  his  experience  of 
the  results  upon  the  minds  of  the  .young  men,  he  is  satisfied  that 
no  vows  beside  those  expressly  required  or  allowed  by  our  Rit- 
ual, ought  to  be  taken  in  our  church;  and  furthermore,  that  any 
vows  beyond  those,  are  contrary  to  the  spirit  of  our  euurch,  and 
are  a  temptation  and  a  snare  to  those  who  take  them.  And 
that  Yalle  Crucis  is  now  only  a  missionary  station." 

Although  this  recantation  did  not  give  entire  satisfaction,  it 
was  nevertheless  deemed  unadvisable  to  proceed  further  in  the 
matter;  and  this  feeling  of  forbearance  on  the  part  of  the  Dio- 
cese was  confirmed  by  the  Bishop's  Address  at  the  close  of  the 


14 

Convention,  in  which  he  thanked  the  Convention  for  having 
given  him  a  check,  and  assured  them  that  the  church  might  re- 
ly on  his  increased  devotion  to  her  service. 

From  this  time  till  the  Convention  of  1852,  nothing  occurred 
to  disturb  the  tranquility  which  the  Diocese  at  length  now  en- 
joyed. 

At  the  Convention  of  1852,  held  in  Fayetteville,  the  Bishop 
introduced  into  his  Annual  Address  the  following  remarks: — 

"Brethren  of  the  Clergy  and  Laity:  Let  us  unite  in  thanks- 
giving to  God,  that  we  are  allowed  to  assemble  once  more,  in 
the  peace  and  unity  of  the  Gospel.  The  affairs,  both  of  the  Di- 
ocese and  of  the  Protestant  Episcopal  Church  throughout  the 
world,  have,  during  the  past  year,  assumed  a  more  encouraging 
aspect.  In  our  own  Diocese,  God  seems  by  his  providence  and 
grace  to  have  appeared  in  our  behalf.  His  solemn  interposition 
at  our  last  Convention,  through  the  death  of  a  much  loved  bro- 
ther, as  connected  with  the  adjustment  of  our  trying  difficulties, 
has  been  followed  by  a  less  signal,  perhaps,  but  no  less  certain 
manifestation  of  his  grace,  in  the  increasing  harmony  and  pros- 
perity of  our  parishes,  during  the  whole  period  since  we  last 
met.  Your  Bishop  desires  to  record  his  grateful  thanks  to  Al- 
mighty God,  for  more  than  usual  tokens  of  Divine  blessing  up- 
on his  labors  during  his  late  visitation.  The  thoughts  of  men, 
which  for  a  time  seemed,  by  our  commotion,  diverted  from 
themselves,  have  manifestly,  as  seen  in  numerous  instances, 
been  called  back  by  the  more  urgent  claims  of  personal  religion; 
so  that  now  the  anxiety  seems  to  be  rapidly  gaining  ground, 
'what  must  I  do  to  be  saved?'  'Lord,  what  wilt  thou  have  me  to 
do?'  The  only  serious  drawback,  in  my  view,  to  this  encourag- 
ing state  of  things,  is  the  diminished  number  of  ministers,  or- 
dained of  God,  to  answer  such  questions,  and  guide  inquiring 
sinners  in  the  way  of  life. 

In  our  branch  of  the  Church  Catholic,  too,  there  are  pleasing 
indications  of  increased  stability  in  the  faith,  and  increased  zeal 
for  the  salvation  of  men.  But  what,  in  the  view  of  your  Bishop, 
is,  at  present,  demanded  to  give  depth  and  substantial  reality 
to  this  advancement,  is  a  thorough  knowledge  of,  and  simple 
adherence  to,  the  teaching  of  the  Booh  of  Common  Prayer.  It 
hardly  need  be  observed  that  this,  to  us,  as  Christians  as  well 


15 

as  Churchmen,  is  the  teaching  of  Holy  Scripture;  and  that  we 
are  bound  as  honest  men  to  shape  our  faith  and  practice  to  its 
plain  and  natural  meaning; — to  allow  no  fancy  or  prejudice  of 
our  own  minds  either  to  warp  that  meaning  or  be  the  ground 
of  departure  from  it.  Every  priest,  it  is  true,  is  expected  to 
form  his  judgment  of  the  sense,  and  to  exercise  a  sound  discre- 
tion in  the  use,  under  extraordinary  circumstances,  of  the  Pray- 
er Book.  But  this  is  clearly  distinct  from  the  idea  that  we  are 
at  liberty  to  sacrifice  its  natural  obvious  meaning,  to  our  preju- 
dices, or  to  force  from  it  a  meaning  to  suit  our  private  theolo- 
gical views.  The  fact  is,  the  system  of  the  Liturgy,  and  not  our 
own  minds,  is  to  be  our  guide.  Our  first  aim,  then,  should  be 
to  keep  our  minds  in  a  state  of  simple  submission  to  its  actual 
teaching. 

The  tranquility  of  the  diocese  still  continued   uninterrupted. 

On  the  27th  of  September,  1852,  the  Standing  Committee  re- 
ceived from  the  Bishop  the  following  letter: 

Kaleigh,  Sept.  27,  1852. 

"Deak  Brethren:  Feeling  it  to  be  my  duty,  from  the  state 
of  the  health  of  Mrs.  Ives  and  myself,  to  request  an  absence  of 
six  months  from  the  diocese,  and  an  allowance  of  $1,000  in  ad- 
vance on  my  salary  to  enable  us  to  travel,  I  addressed  a  letter 
to  the  several  parishes,  making  this  request,  and  now  submit 
the  result  to  yourselves  as  my  canonical  advisers — which  result 
is  much  less  full  at  this  date,  than  it  will  doubtless  be  on  the 
fifth  of  next  month — that  being  the  time  on  which  I  requested 
an  answer  to  my  communication.  Circumstances,  however, 
having  arisen  to  hasten  my  departure,  I  take  this  early  oppor- 
tunity to  ask  your  official  concurrence  with  the  sentiments  of 
the  Yestries  thus  far  expressed,  and,  1st,  consent  to  my  absence 
for  six  months  from  the  first  of  November;  and,  2d,  consent  to 
my  drawing  on  the  Treasurer  of  the  Diocese  for  one  thousand 
dollars  in  advance  of  my  salary. 

"With  sentiments  of  the  most  affectionate  regard,  I  remain, 
brethren,  your  faithful  friend  and  servant  in  the  Lord, 

(Signed,)  "L.  SILLIMAN  IVES." 

It  is  plain  that  in  this  letter  to  the  Standing  Committee  there 
is  no  intimation  of  any  change  of  views  entertained  by  the  Bish- 
op, of  any  reverting  to  his  former  doubts  and  difficulties,  any 


16 

inclination  towards  the  church  of  Rome,  much  less  any  express- 
ed intention  of  joining  her  communion;  nor  is  there  evidence  of 
any  such  intimation  by  any  public  act  or  declaration.  Soon 
after  the  departure  of  the  Bishop  for  Europe,  rumors  began  to 
prevail  through  the  Diocese,  that  he  was  proceeding  to  Rome 
for  the  purpose  of  conforming  to  the  church  of  Rome,  and  it 
was  even  asserted  that  he  had  taken  such  a  step  before  his  de- 
parture. 

On  the  28th  of  February  of  the  present  year,  a  communica- 
tion was  received  by  the  Standing  Committee,  and  on  the  3d  of 
March  ensuing  a  duplicate  of  the  same,  addressed  to  the  Con- 
vention of  the  Protestant  Episcopal  Church  in  the  Diocese  of 
North  Carolina,  and  containing  the  declaration  of  Bishop  Ives's 
renunciation  of  his  Diocese,  and  of  his  apostacy  to  the  Church 
of  Borne. 

The  communication  of  the  28th  of  February  is  herewith  sub- 
mitted:— 

"Rome,  Dec.  22d,  1852. 
"For  the  Convention  of  ilie 

" Protestant  Episcopal  Church  in  the  Diocese  of  K.  Carolina: 
"Dear  Brethren:  Some  of  you,  at  least,  are  aware  that  for 
years,  doubts  of  the  validity  of  my  office  as  Bishop,  have  at 
times  harrassed  my  mind  and  greatly  enfeebled  my  action.  At 
other  times,  it  is  true,  circumstances  have  arisen  to  overrule 
these  doubts  and  to  bring  to  my  mind  temporary  relief.  But 
it  has  been  only  temporary;  for,  in  spite  of  my  resolutions  to 
abandon  the  reading  and  the  use  of  Catholic  Books — in  spite  of 
earnest  prayers  and  entreaties  that  God  would  protect  my  mind 
against  the  disturbing  influence  of  Catholic  truth — and  in  spite 
of  public  and  private  professions  and  declarations,  which  in 
times  of  suspended  doubt,  I  sincerely  made,  to  shield  myself 
from  suspicion  and  win  back  the  confidence  of  my  Diocese, 
which  had  been  well  nigh  lost, — in  spite  of  all  this  and  of  many 
other  considerations,  which  would  rise  up  before  me  as  the 
necessary  consequence  of  suffering  my  mind  to  be  carried  for- 
ward in  the  direction  in  which  my  doubts  pointed,  these  doubts 
would  again  return  with  increased  and  almost  overwhelming 
vigor — goading  me  at  times  to  the  very  borders  of  derangement. 
Under  these  doubts  I  desired  temporary  repose  from  duties  that 


17 

had  become  disquieting  to  me,  and  determined  to  accompany 
Mrs.  Ives,  whose  health  demanded  a  change  of  climate,  in  a 
short  absence  abroad.  But  absence  has  brought  no  relief  to  my 
mind.  Indeed  the  doubts  that  disturbed  it  have  grown  into 
clear  and  settled  convictions — so  clear  and  settled,  that  without 
a  violation  of  conscience  and  honor  and  every  obligation  of  duty 
to  God  and  His  Church,  I  can  no  longer  remain  in  my  position. 
I  am  called  upon  therefore  to  do  an  act  of  self-sacrifice,  in  view 
of  which  all  other  self-sacrificing  acts  of  my  life  are  less  than  no- 
thing— called  upon  to  sever  the  ties,  which  have  been  strengthen- 
ed by  long  years  of  love  and  forbearance — which  have  bound 
my  heart  to  many  of  you  as  was  David's  to  that  of  Jonathan — 
and  make  that  heart  bleed  as  my  hand  traces  the  sentence 
which  separates  all  Pastoral  relation  between  us — and  conveys 
to  you  the  knowledge  that  I  hereby  resign  into  your  hands  my 
office  as  Bishop  of  North  Carolina, — -and  further,  that  I  am  de- 
termined to  make  my  submission  to  the  Catholic  Church. 

"In  addition,  (my  feelings  will  allow  me  only  to  say,)  that  as 
this  act  is  earlier  than  any  perception  of  my  own,  and  antedates 
by  some  months,  the  expiration  of  the  time  for  which  I  asked 
leave  of  absence,  and  for  which  I  so  promptly  received  from 
members  of  your  body  an  advance  of  salary,  I  hereby  renounce 
all  claim  upon  the  same,  and  acknowledge  myself  bound,  on  an 
intimation  of  your  wish,  to  return  whatever  you  may  have  ad- 
vanced to  me  beyond  this  22d  day  of  December. 

"With  continued  affection  and  esteem,  I  pray  you  to  allow 
me  still  to  subscribe  myself,  your  faithful  friend, 

"L.  SILLIMAN  IYES." 

At  the  Convention  of  1853,  held  in  the  city  of  Raleigh,  be- 
ginning May  26,  this  communication  being  laid  before  that 
body,  the  following  preamble  and  resolutions  were  adopted: 

"Levi  Silliman  Ives,  D.  D.,  L.  L.  D.,  lately  the  Bishop  of 
this  Diocese,  having  in  the  month  of  October  last  left  the  Uni- 
ted States  for  Eurcvpe,  upon  leave  of  absence  asked  and  obtain- 
ed by  him  for  the  purpose  of  recruiting  his  health,  and  that  of 
Mrs.  Ives,  alleged  by  him  to  have  become  impaired:  and  hav- 
ing, by  a  communication  written  from  Rome,  under  date  of  the 
22d  of  Dec'r  last,  (mentioned  in  the  report  of  the  Standing 
Committee,)  and  addressed  to  this  Convention,  in  the  form  of 
S 


18 

a  resignation  of  his  Episcopal  place  and  jurisdiction,  made 
known  the  fact  that  he  had  renounced  the  Communion  of  the 
Protestant  Episcopal  Church,  and  had  determined  to  make  his 
submission  to  the  Church  of  Rome:  and  it  thus  appearing  that 
he  has  relinquished  and  abandoned  his  Episcopal  charge,  and 
by  his  apostacy  to  the  Roman  Church,  has  disabled  himself 
from  ever  exercising  any  Episcopal  jurisdiction  within  this 
Diocese:  this  Convention,  in  the  name  and  in  behalf  of  all  the 
Clergy  and  Laity  of  the  Diocese,  doth  declare  the  Episcopate 
thereof  to  be  vacant.     And  therefore, 

"Resolved,  That  the  Convention  will  proceed  to  elect  some 
suitable  person  as  Bishop  of  this  Diocese,  to  fill  the  said  va- 
cancy. 

"Resolved,  That  a  Committee,  consisting  of  three  Clergy- 
men and  two  Laymen,  be  appointed,  with  instructions  to  draw 
up  a  detailed  statement  of  the  difficulties  between  Dr.  Ives, 
lately  the  Bishop  of  this  Diocese,  and  the  said  Diocese;  and 
that  they  deliver  the  same  to  the  Delegates  from  this  Diocese 
to  the  next  General  Convention  of  the  Protestant  Episcopal 
Church  of  the  United  States,  to  be  by  them  laid  before  the  said 
General  Convention;  and  also  that  a  copy  of  the  said  statement 
be  published  with  the  Journals  of  this  Convention." 

In  pursuance  of  the  first  of  these  resolutions,  the  Rev.  Thos. 
Atkinson,  D.  D.,  Rector  of  Grace  Church,  Baltimore,  was,  on 
Saturday  the  28th  of  May,  1853,  duly  elected  Bishop  of  the 
Diocese  of  North  Carolina. 

From  the  above  statement,  the  Committee  think  it  will  plain- 
ly appear  that  these  two  objects  have  been  kept  constantly  in 
view  by  the  Diocese  of  North  Carolina: — First.  The  preserva- 
tion in  full  purity  of  the  doctrines  and  practices  of  the  Church; 
and,  Secondly.  The  exercise  of  as  great  kindness  and  forbear- 
ance towards  the  late  Bishop  as  was  consistent  with  the  first  of 
these  objects. 

R.  S.  MASON,  Chairman. 


APPENDIX. 


Correspondence  of  the  Rev.  C.  F.  McRae  with  Bishop  Ives. 

Waerenton,  Jul}7  10,  1819. 

My  Dear  Bishop:  It  distresses  me  to  bring  to  your  notice 
anything  of  a  painful  character;  and  yet,  in  this  instance,  my 
conscience  obliges  me  to  do  so.  I  have  constantly  sympathized 
with  you  in  your  efforts  for  the  establishment  at  Yalle  Crucis, 
and  have  cheerfully  contributed  according  to  my  means  to  re- 
lieve you  of  the  pecuniary  obligations  assumed  for  it.  I  have 
done  more.  I  have  so  represented  the  character  of  the  school 
at  Yalle  Crucis,  and  the  mission  there,  as  to  prevail  on  others 
to  contribute  also.  I  feel,  therefore,  more  than  a  common  in- 
terest in  the  character  and  teaching  of  the  establishment.  It 
was  with  unfeigned  pleasure  I  heard  you  state  in  your  address 
to  the  late  Convention  that  "no  doctrine  will  be  taught  or  prac- 
tice allowed"  there  which  is  not  in  accordance  with  the  princi- 
ples and  usages  of  our  branch  of  the  Holy  Catholic  Church, 
contained  in  the  Book  of  Common  Prayer.  Judge,  then,  my 
surprise,  when,  as  I  returned  from  the  Convention,  there  was 
put  into  my  hand  a  form  of  daily  devotion  for  the  use  of  a 
young  man  who  had  been  at  Yalle  Crucis,  drawn  irp  in  the 
hand-writing  of  Mr.  French,  containing  a  prayer  to  the  Yirgin 
Mary,  an  invocation  of  Saints,  and  a  prayer  for  the  dead.  This 
was  exhibited  not  to  me  only,  but  to  Dr.  Mason,  Dr.  Drane, 
Mr.  Smecles,  Mr.  Forbes,  and  Mr.  Parham; — and  there  was  but 
one  sentiment  in  regard  to  it. 

Now,  my  dear  Bishop,  this  is  not  in  accordance  with  the  de- 
claration of  your  address.  And  it  is  but  right  you  should  know 
that  doctrines  and  practices  not  recognized  by  our  Church,  and 
not  contained  in  the  Book  of  Common  Prayer,  are  taught  at 
Yalle  Crucis.  They  must  be  taught  without  your  knowledge, 
and  of  course  without  your  sanction.  Pray  exert  your  authori- 
ty to  suppress  such  teaching. 

I  hope  you  will  not  regard  this  entreaty  as  unbecoming  or 
unwarrantable.     As  I  have  already  stated,  I  feel  conscientious- 


20 

ly  bound  to  protest  against  any  contributions  I  have  made  or 
have  influenced  others  to  make  being  perverted  to  such  an  end. 
And  I  trust  you  will  give  me  the  assurance  that  no  such  doc- 
trines or  practices  as  I  have  named  shall  be  taught  there. 

Not  knowing  your  address,  I  send  this  to  Raleigh,  that  it 
may  receive  the  proper  direction. 

I  remain,  my  dear  Bishop,  yours,  truly  and  affectionately, 
(Signed,)  CAMERON  F.  McRAE. 

Reply  of  Bishop  Ives. 

Valle  Ckucis,  July  27,  1849. 

My  Dear  McRae:  Your  last  letter  gave  me  sincere  pleasure, 
for  it  was  written  in  the  true  way  of  your  duty.  Had  all  your 
acts,  and  the  acts  of  other  presbyters  been  done  on  the  same 
principle,  there  would  have  been  no  difficulty  in  Convention. 
But  let  that  pass.  It  will  yet  be  the  occasion  of  good  to  the 
truth.     God  takes  his  own  way:  we  have  only  to  submit. 

In  regard  to  the  little  manual,  I  can  only  say,  that  as  in  all 
other  things  done  lately,  you  have  gone  off  half-cocked — parti- 
cularly Forbes — as  I  have  heard  of  all  this  matter  weeks  ago. 
But  to  the  facts.  Two  years  ago,  the  Rev.  Mr.  French,  than 
whom  the  church  has  not  a  truer  son,  prepared  this  little  man- 
ual from  Bishop  Cosin,  Andrews,  and  a  Romish  book  of  devo- 
tion, putting  in  only  those  things  which  he  conscientiously 
thought,  I  think  erroneously,  that  he  had  a  right  to  put  in,  in- 
tending, however,  before  giving  it  to  the  boys,  to  submit  it  to 
my  revision.  But  as  I  was  in  Raleigh,  and  there  was  some  de- 
lay of  mails,  he  did  not  receive  it  in  a  revised  state  till  in  the 
summer.  "When  I  arrived  here  last  fall,  I  collected  the  copies, 
and  had  them  as  I  then  supposed  all  altered  in  the  respects  you 
mentioned.  This  was  done  thoroughly,  as  I  can  show  you  when 
we  meet,  as  I  have  with  me,  and  had  last  winter,  and  offered 
to  shew  it  Forbes,  a  corrected  copy.  But  it  seems  Golett  was 
absent  on  a  visit  to  a  Mr.  Harden  when  I  corrected  the  copies; 
as  was  also  Gatlin,  and  one  other  boy.  When  they  returned, 
through  hurry  and  by  no  design,  as  Forbes  has  published,  their 
copies  were  not  corrected — and  hence  all  this  bluster.  Still,  I 
blame  not  you — as  you  and  any  presbyter  have  a  right  to  make 
such  like  inquiries  of  me.  But  not  as  has  been  done  by  others 
—make  charges  before  they  know  the  truth. 


21 

I  feel  bound,  however,  to  say  that  while  I  allow  no  prayers 
to  the  Virgin  Mary  or  to  Saints — not  because  they  are  wrong 
in  themselves,  but  because  they  are  liable  to  abuse — I  still  do 
retain,  in  St.  Basil's  Litany,  which  I  have  authorized  in  our 
domestic  devotions,  such  an  expression  as  this,  "May  all  those 
who  have  passed  from  the  shadow  of  this  world  in  faith,  enjoy 
rest  and  peace  till  they  are  united  with  us  in  thine  everlasting 
kingdom."  I  regard  this  as  the  doctrine  of  the  Bible  and 
Prayer  Book,  and  necessary  to  the  Communion  of  Saints. — 
"Prayers  for  the  faithful  departed"  were  retained  in  the  Litur- 
gy of  Edward,  left  out  under  the  pressure  of  Puritanism,  sanc- 
tioned by  various  bishops  and  doctors  after  being  left  out,  and 
hence  as  they  are  found  in  all  the  earliest  liturgies  of  the 
church,  and  authorized  by  Holy  Scripture,  2  Tim.  1,  18,  I  do 
not  hesitate  to  give  them  a  place  in  our  domestic  use. 

Give  my  love  to  Julia,  and  believe  me  faithfully  your  friend 
and  brother, 

(Signed,)  L.  S.  IYES. 

P.  S.  I  wish  you  to  write  to  Drane  and  any  one  who  has 
been  misled  by  the  fact  of  this  manual  being  found  with  Goelett, 
and  give  them  the  circumstances  above  detailed.  Passmore 
and  French  both  regret  the  omission  exceedingly:  they  desire 
in  nothing  to  seem  even  to  depart  from  the  Prayer  Book. 

Reply  of  Bev.  Mr.  McRae. 

"Wakeenton,  Au't  6,  '49. 
My  Deak  Bishop:  I  am  pleased  to  find  you  have  taken  my 
letter  so  kindly,  and  so  fully  appreciate  the  feelings  with  which 
it  was  written.  It  encourages  me  to  write  again.  You  say  had 
I  or  others  acted  before  in  this  way  there  could  have  been  no 
difficulty  in  Convention.  And  if  by  this  is  meant  that  I  have 
not  at  all  times  acted  with  the  most  perfect  candor  and  frank- 
ness in  all  matters  touching  the  present  unhappy  agitation  in 
the  Diocese,  great  injustice  is  done  me.  I  have  from  the  very 
first  spoken  very  freely  to  you  of  the  great  rejmgnance  felt  by 
every  clergyman  properly  belonging  to  North  Carolina,  to  any- 
thing that  looks  like  a  departure  from  the  teaching  of  the  Book 
of  Common  Prayer.  I  remember  on  several  occasions  warning 
you  of  the  storm  that  has  at  length  arisen. 


Your  letter,  however,  gives  me  leave  to  enter  more  fully  into 
these  matters. 

And  first,  as  to  the  manual  found  in  the  hands  of  young 
Goelet.  You  say  it  was  prepared  by  Mr.  French,  "than  whom 
the  church  has  not  a  truer  son."  His  position  in  the  Diocese 
shows  the  estimation  in  which  you  hold  him.  But  let  me  say 
others  will  think  differently  when  they  learn  that  a  book  of  de- 
votion prepared  by  him  for  boys  under  his  care  was  considered 
so  objectionable  by  his  bishop  as  to  call  for  its  suppression. — 
For  the  book  when  altered  was  no  longer  the  tract  compiled  by 
Mr.  French,  and  which  as  I  learn  from  your  letter  was  in  the 
hands  of  the  boys  a  twelvemonth  for  their  daily  devotional  use. 
And  it  was  then  altered  because  you  disapproved,  and  not  be- 
cause Mr.  French  considered  its  teaching  wrong.  For  all  that 
appears,  he  holds  such  doctrines  still.  I  think  I  may  take  this 
for  granted,  because  you  say  in  the  latter  part  of  your  letter 
that  you  did  not  prohibit  prayers  to  the  Yirgin  Mary  or  to 
Saints  because  they  are  wrong,  but  because  they  are  liable  to 
abuse. 

Now,  my  dear  Bishop,  I  cannot  conceal  from  you  the  distress 
your  letter  gives  me.  I  cannot  but  regard  it  as  a  declaration 
of  belief  on  your  part  which  the  Church  positively  condemns. 
Whereunto  is  all  this  to  lead?  If  Mr.  French  or  any  Presbyter 
will  make  the  same  declaration,  I  will  most  unhesitatingly  pre- 
sent him. 

Now,  if  such  doctrines  are  held  by  Mr.  French,  and  merely 
withheld  from  the  boys  from  fears  of  abuse,  is  it  not  reasonable 
to  infer  they  form  a  part  of  his  teaching  in  cases  in  which  he 
thinks  abuses  will  not  ensue?  And  can  such  doctrines  be  said 
to  be  in  "accordance  with  the  principles  and  usages  of  our  branch 
of  the  Holy  Catholic  Church,  as  contained  in  the  Book  of  Com- 
mon Prayer?"  How  can  these  things  be  called  in  any  sense 
usages  of  the  Protestant  Episcopal  Church?  "Where  is  the  office 
or  expression  designed  to  inculcate  any  such  doctrine?  And 
yet  for  a  twelve-month  Mr.  French  taught  such  things  to  the 
boys?  How  many  left  the  school  whose  minds  were  never  dis- 
abused? The  Book  was  corrected,  but  what  means  were  taken 
to  correct  the  impressions  made  on  the  minds  of  the  boys? 

My  dear  Bishop,  I  must  frankly  say,  that  those  with  whom 


23 

I  have  conversed,  (and  I  have  conversed  with  several,)  and  who 
contributed  to  the  founding  of  the  establishment  at  Valle  Cru- 
cis,  little  dreamed  it  was  designed  to  become  the  nursery  of 
such  errors;  and  I  feel  bound  to  say  for  myself  and  others,  that 
we  consider  it  a  sad  perversion  of  what  was  given,  and  I  for- 
mally call  upon  you  as  trustee  of  that  fund  to  carry  out  the  in- 
tent of  the  donors.  It  has  already  become  a  matter  of  com- 
plaint, and  could  your  letter  be  known  that  the  teaching  put 
forth  in  the  tract  by  Mr.  French  is  not  considered  false  but 
true,  and  merely  liable  to  abuse,  and  on  that  account  withheld; 
I  repeat,  if  this  were  known,  there  is  not,  I  believe,  a  contribu- 
tor to  that  fund  in  North  Carolina  who  would  not  protest  against 
its  perversion. 

You  say  I  have  'gone  off  half-cocked;'  and  if  by  this  is  meant 
that  I  fired  at  the  very  suspicion  of  errors,  I  plead  guilty:  but 
if  you  mean  to  say  my  suspicions  were  groundless,  let  me  assure 
you  they  will  not  be  so  considered  by  the  Clergy  and  Diocese 
at  large.  I  cannot  tell  you  how  sad  I  felt  to  find  myself  sus- 
taining this  new  relation  to  you.  But  I  must  obey  my  con- 
science, as  I  hope  for  acceptance  in  that  day. 

You  once  spoke  of  calling  a  special  Convention.  Pray  do  so. 
It  would  I  think  accord  with  the  universal  sentiment  of  the  Dio- 
cese. And  when  called,  pray  announce  distinctly  what  you  do 
hold  and  sanction.  For  as  it  is,  you  subject  yourself  to  the 
charge  that  "this  thing  is  done  in  a  corner." 

My  intercourse  with  the  Clergy  and  Laity  of  the  Convention 
was  very  unreserved,  and  I  was  satisfied,  had  such  declaration 
as  your  letter  contains  then  been  made,  your  resignation  of  the 
Diocese  would  have  been  requested  that  very  day. 

The  nature  of  your  letter  forbids  me  to  regard  it  as  a  private 
communication,  and  unwilling  to  be  the  depository  of  what  so 
vitally  affects  the  Church  in  North  Carolina,  I  shall  without 
delay  send  our  correspondence  to  the  Standing  Committee  of 
the  Diocese. 

Believe  me,  dear  Bishop, 

Very  truly  and  affectionately, 
(Signed,)    '  C.  F.  McKAE. 

The  three  letters  above  submitted  were  sent  to  the  Standin  g 


24 

Committee  by  the  Rev.  Mr.  McRae  on  the  9th  of  August,  1849. 
The  letter  which  follows  was  not  sent  to  the  Standing  Commit- 
tee. It  has  been  placed  in  the  hands  of  this  Committee  by  a 
person  to  whom  it  was  sent  by  the  Rev.  Mr.  McRae,  to  be  used 
at  that  person's  discretion. 

Yalle  Crucis,  Aug.  17,  1849. 
"It  is  an  honor  to  a  man  to  cease  from  strife." — Prov.  20,  3. 

My  Dear  McRae:  I  have  your  letter  of  the  6th  inst.,  and 
feel  bound  before  you  suffer  your  excitement  to  do  yourself  or 
me  any  further  injustice,  to  speak  to  you  as  your  Bishop,  whose 
godly  judgment  you  have  vowed  to  follow,  and  warn  you  a- 
gainst  a  terrible  temptation  to  which  I  see  you  exposed.  At 
this  moment,  I  can  truly  say,  I  feel  a  deeper  anxiety  for  your 
spiritual  welfare  than  for  any  issue  of  the  matter  of  your  com- 
plaint as  respects  myself.  The  temptation  to  which  I  allude  is 
a  desire  to  be  a  leader,  to  appear  to  the  Laity  very  solicitous 
for  the  purity  of  the  faith — forgetting  all  this  time  that  your 
Bishop  has  authority  over  you,  and  that  he  has  a  right  to  be 
considered  not  less  knowing  nor  conscientious  than  yourself; 
and  that  he  has  been  constituted  by  the  Church  in  these  United 
States  the  guardian  of  the  truth  in  this  Diocese.  I  doubt  not 
your  sincerity;  but  I  clearly  see  that  you  are  under  a  delusion; 
and  that  this  is  endangering  your  own  salvation,  as  well  as  the 
peace  and  prosperity  of  this  Diocese.  I  know  there  is  an  ex- 
citement, and  that  it  has  been  gotten  up  with  no  fault  of  mine, 
either  in  teaching  the  faith,  or  in  administering  the  faith  en- 
trusted to  me. 

1.  In  the  first  place,  you  speak  to  me  in  altogether  an  unbe- 
coming manner,  as  to  the  fulfilment  of  my  trust  at  Yalle  Cru- 
cis;— speak  as  if  I  was  a  defaulter  to  you  and  the  Church.  I 
cast  back  such  insinuations  as  unworthy  of  you,  and  as  utterly 
groundless  in  respect  to  myself.  You  demand  of  me  to  fulfil 
my  trust:  I  demand  of  you  to  act  towards  me  as  a  christian  and 
a  presbyter.  So  give  me  at  least  the  consideration  which  is 
granted  to  the  veriest  criminal,  to  be  viewed  as  innocent  till 
proved  guilty.  I  demand  of  you  to  be  reasonable,  and  look  at 
the  facts  of  the  case. 

In  the  year  1844, 1  was  moved  by  no  other  consideration  than 


25 

a  desire  to  rescue  the  ignorant  and  wretched  from  spiritual  de- 
gradation, to  purchase  a  farm  for  the  purpose  of  establishing  a 
religious  house  or  missionary  family  (call  it  what  you  will)  to 
keep  up  the  daily  worship  of  Almighty  God  in  these  moun- 
tains, and  to  extend  permanently  to  the  mountaineers  the  bless- 
ings of  the  Gospel  in  the  Church.  A  classical  school  was  en- 
grafted upon  this  establishment  to  aid  the  foundation.  But  by 
mismanagement  it  brought  me  greatly  in  debt.  Previous  to 
this,  however,  as  documents  will  show,  I  had  made  over  the 
property  in  trust  (reserving  a  life  estate  to  myself)  for  the  pur- 
poses above  specified.  This  I  had  done  in  the  fear  of  God,  and 
felt,  when  I  found  myself  in  debt,  that  I  could  not  allow  this 
property  thus  devoted  to  Him,  to  be  sacrificed  or  directed  to  a 
secular  use.  I  made  up  my  mind  to  submit  to  any  personal 
sacrifice  to  accomplish  my  purpose.  This,  I  thought,  with  what 
I  could  obtain  from  friends,  might  relieve  me.  I  made  an  ap- 
peal to  the  Church  at  ISTewbern,  offering  to  put  the  whole  estab- 
lishment under  the  Diocese.  But  the  Diocese  declined  to  have 
any  responsibility.  Friends,  however,  and  yourself  among  the 
number,  showed  me  the  affectionate  confidence  to  come  forward 
and  aid  me  to  the  amount  of  about  $1500.  Upon  this  I  at  once 
altered  the  deed,  so  as  to  preclude  my  life  estate  in  the  proper- 
ty, and  only  reserved  to  myself  the  management  of  the  estab- 
lishment during  my  natural  life,  and  after  that  to  the  Head  of 
the  Community  of  the  Holy  Cross  established  here,  he  being 
appointed  with  the  sanction  of  the  Bishop  of  JNorth  Carolina, 
and  conducting  the  mission  "in  agreement"  (I  cpiote  literally 
from  the  deed,)  "with  the  Book  of  Common  Prayer,  set  forth 
by  the  Gen.  Conv.  of  the  Protestant  Episcopal  Church  in  the 
United  States."  This,  I  thought,  as  the  whole  responsibility 
was  thrown  upon  me,  and  as  I  had  contributed  to  the  property, 
as  my  papers  will  show,  more  than  $5000,  I  had  a  right  to  do. 
Particularly  as  I  had  hoped,  if  God  should  spare  me  (and  this 
hope  I  expressed  at  the  outset  to  Judge  Cameron  and  other 
friends)  to  be  able  to  retire  and  spend  the  last  of  my  days  in 
devotion  and  labors  of  love  and  mercy  at  Yalle  Crucis.  And 
now  for  what  you  are  pleased  to  designate  as  a  suspected  "work 
in  a  corner."  In  the  summer  of  1847,  after  having  had  various 
persons  at  the  head  of  the  house,  I  resolved  to  get  a  permanent 
4 


26 

one.  For  this  purpose  I  wrote  to  Bishop  Doane  and  others  to 
aid  me,  and  was  first  directed  to  Mr.  Passmore.  But  he  had 
objections  on  the  score  of  youth.  I  was  then  directed  to  Mr. 
French.  "With  great  difficulty  I  persuaded  him  to  accept  the 
place.  He  came,  however,  with  high  recommendations  for 
personal  piety,  energy,  self-sacrifice  and  fidelity  to  the  Church. 
And  he  has  thus  far  honored  his  testimonials.  About  Christ- 
mas 184Y  he  prepared  the  little  manual  of  devotions,  to  which 
objections  have  been  made.  It  was  a  compilation  from  various 
books,  and  copied  in  the  midst  of  a  great  press  of  duty.  In 
two  or  three  copies,  I  am  told,  (I  have  never  seen  one  of  them,) 
an  address  to  the  Virgin  Mary  was  copied  by  mistake,  (Mr. 
French  holding  with  me  such  addresses  to  be  not  allowable.) 
When  I  went  up  in  Sept.  following  I  saw  the  manual  and  ob- 
jected at  once  to  the  invocation  of  the  guardian  angel  (there 
being  no  invocation  to  a  saint  or  the  Virgin  Mary,)  and  had  it 
altered,  and  I  supposed  and  so  did  Mr.  French  that  this  was 
done  in  all  the  copies,  as  I  have  told  you  already.  And  I  no- 
tice again  here  to  correct  the  mistake  you  have  fallen  into,  in 
supposing  that  I  alluded  in  my  last  letter  to  prayers  to  the  Vir- 
gin, when  I  had  never  seen  any  such,  although  it  is  believed 
that  two  or  three  copies  had  them  in.  On  learning  from  you 
the  fact  in  regard  to  Golett's  manual,  I  called  for  them  again, 
and  all  manuscripts  used  in  teaching  or  lecturing,  and  all  text- 
books; and  in  no  instance  has  a  book  been  used  that  is  not  found 
in  the  list  of  the  house  of  Bishops,  nor  a  sentiment  expressed, 
so  far  as  I  can  learn,  in  opposition  to  our  standards.  Hence  I 
say  that  I  have  not  only  been  faithful  to  my  kind  friends  who 
aided  me,  but  to  the  Church  and  every  body  concerned,  and 
have  a  clear  conscience  before  God  in  the  matter.  I  repeat  it, 
there  is  no  man  or  clergyman  in  this  Diocese  who  has  done 
more  for  two  years  past  for  the  Church,  according  to  her  Prayer- 
Book,  than  this  same  much  abused  Mr.  French.  If  you  doubt, 
come  and  see  for  yourself. 

2.  But  as  you  have  laid  what  you  regard  my  heresy  before 
my  Standing  Committee,  you  have  cut  yourself  and  the  Diocese 
off  from  any  friendly  explanations  from  me.  ISTo  special  Con- 
vention will  be  called  with  my  consent,  and  no  separation  will 
take  place  between  me  and  my  Diocese,  except  as  I  may  be 


27 

disposed  of  by  my  peers,  Bishops  of  the  Church,  to  whom  I  am 
always  ready  to  answer  for  my  faith  and  manners.  Threats 
avail  nothing  with  me,  and  unauthorized  and  irresponsible  de- 
mands, no  matter  from  what  quarter  they  may  come,  will  re- 
ceive from  me  no  attention.  Peace  and  conciliation  I  have 
always  sought,  so  far  as  my  duty  to  God  and  His  Church  would 
allow,  but  when  authority  is  invoked  to  force  me  to  solve  the 
gossip  of  the  multitude,  or  to  declare  my  faith  to  meet  the  sus- 
picions and  false  charges  of  those  over  whom  I  am  made  the 
authorized  guide  and  teacher,  I  have  done.  The  problem  must 
be  worked  out  by  those  who  put  it;  I  neither  court  the  opera- 
tion nor  fear  the  result.  But  with  a  good  conscience  before 
God,  and  a  firm  and  unfaltering  trust  in  His  mercy  and  good- 
ness towards  me,  His  most  unworthy  servant,  I  shall  continue 
by  His  grace  to  discharge  my  duties  as  "a  good  steward  of  His 
manifold  gifts."  And  praised  be  His  name,  I  am  not  left  com- 
fortless; but  am  receiving  almost  daily  expressions  of  confidence 
from  those  whose  judgment  I  most  value.  My  brother  of  South 
Carolina,  Dr.  Gadsden,  has  come  out  in  the  June  No.  of  the 
Messenger  in  a  clear  and  decided  and  too  flattering  defence  of 
my  Pastoral  on  the  Priestly  Office.  While  the  Churchman 
has  given  an  unqualified  recommendation  of  my  seven  sermons. 
My  letters  too  are  of  the  most  cheering  kind.  But  what  is 
cheering  above  all,  is  the  voice  that  speaks  within  my  own 
breast — "If  ye  suffer  with  Christ,  ye  shall  be  glorified  together;" 
assuring  me  at  the  same  time  that  I  am  suffering  with  Him — 
suffering  for  my  fidelity  to  Him  and  to  the  souls  He  has  com- 
mitted to  me.  When  sick  and  unable  to  act  for  myself,  I  very 
sinfully  spoke  of  resignation.  But  that  thought  is  dismissed 
forever.  So  that  they  who  are  determined  to  put  me,  an  old 
man  broken  down  in  their  service,  aside,  they  must  push  for  a 
presentment.  And  in  these  times  they  may  get  it,  and  obtain 
perhaps  my  degradation  for  heresy  or  anything  else.  But  when 
death  comes,  though  it  may  take  me  and  my  poor  wife  from 
the  cabin  of  the  pauper,  I  tell  you  with  my  eye  fixed  upon  the 
judgment-seat,  that  I  would  not  for  worlds  exchange  the  satis- 
faction I  now  feel  from  a  consciousness  of  fidelity  to  my  trust, 
if  God  will  grant  them  to  me  at  that  solemn  hour,  for  all  the 
joys  of  my  persecutors  for  having  crushed  their  father  in  God 


28 

for  daring  to  interpret  his  duty  for  himself.  I  repeat,  that  by 
the  help  of  God  I  shall  proceed  in  my  vocation,  and  not  lift  one 
finger  to  stay  the  fury  which,  without  my  fault,  (as  God  is  my 
witness,)  others  have  raised,  but  which,  must,  whatever  may 
become  of  me  ultimately,  fall  by  the  guidance  of  the  Almighty 
on  their  own  heads.  From  my  soul  I  pity  them,  and  daily  pray 
that  God  may  spare  them. 

And  for  you,  my  son,  I  pray  and  tremble  as  I  pray,  (for  I 
love  you  as  a  son,)  that  God  may  give  you  the  spirit  of  wisdom, 
and  soberness,  and  of  a  sound  mind  in  this  the  most  critical, 
yea  perilous  (if  justice  and  eternity  be  not  fancies,)  point  in 
your  existence. 

You  have  the  blessing,  and  whatever  you  may  give  in  return, 
you  shall  ever  have  the  affectionate  and  earnest  prayers  of  your 
true  friend  and  father  in  Christ, 

(Signed,)  L.  SILLIMAN  IYES. 

P.  S.  On  looking  over  your  letter  again,  I  am  constrained  to 
warn  you  in  reference  to  another  point.  Its  tone  of  patronizing 
and  offensive  dictation  makes  me  fear  you  may  presume  upon 
my  beiDg  a  poor  man.  It  is  written,  I  know,  that  "the  destruc- 
tion of  the  poor  is  their  poverty."  And  it  is  written  again,  I 
know,  "rich  men  oppress  you  and  bring  you  before  the  judg- 
ment-seats." Still  there  are  exceptions  to  both  of  these  rules, 
and  I  would  have  you  understand,  that  however  tightly  you 
may  fasten  the  screws  upon  me,  you  will  not  find  me  guilty  of 
Simony.  Mrs.  Ives  and  myself  (thank  God  she  stands  by  me,) 
made  up  our  minds  before  we  parted  this  summer,  to  submit  to 
any  hardship  from  want  or  persecution,  after  hearing  of  a  threat 
that  the  Bishop  would  be  brought  to  terms  by  starvation.  "We 
both  feel,  after  what  we  have  already  sacrificed  for  North  Caro- 
lina, that  "it  is  better  to  trust  in  the  Lord  than  to  put  any  con- 
fidence in  man." 

Besides,  you  may  do  your  best  to  excite  the  Laity  against 
me,  as  you  are  doing,  and  you  will  find  the  result  after  all  a  sad 
disappointment  to  you.  I  have  some  means  of  knowing  the 
temper  of  the  Diocese  as  well  as  yourself. 

In  addition,  if  you  have  any  Church  principle,  read  the  18th 
Canon  of  the  Council  of  Chalcedon. 

P.  S.  I  have  received  from  the  low  country  a  united  request 


29 

from  a  large  body  of  the  Laity  to  come  to  them  for  sympathy, 
and  I  am  going  soon. 

Where  is  your  boasted  promise  that  your  sermon  should  not 
be  published  without  the  Bishop's  consent? 


UNIVERSITY  OF  N.C.  AT  CHAPEL  HILL 
I 


00023500356 


This  book  may  be  kept  out  one  month  unless  a  recall 
notice  is  sent  to  you.  It  must  be  brought  to  the  North 
Carolina  Collection  (in  Wilson  Library)  for  renewal. 


Form  No.  A-369 


